rahaḥ-kutūhala-vaha-bahala-rahaḥ krīḍākhyam 12 страница

[122] yathā ca loke kathā prathā m ā psyati |

bhī ṣ mā dri-sthita-rukmiṇ ī -maṇ i-maya-ś reṇ ī -viloka-spṛ hā ṁ

ś ā rdū la-sthitim ā ś ritā nṛ pa-sutā s tā van madā n nirmamuḥ |

yā vac-chaṅ kha-ninā da-garja-dalita-prā galbhya-tat-tat-sabhā -

madhya-dhvaṁ si-nṛ siṁ ha-navya-taruṇ aś cakre manā ṅ nodyamam ||52||

The story will be spread throughout the world in this way.

As long as, Kṛ ṣ ṇ a, like a youthful lion, who destroys the center of the assembly by fracturing their arrogance with the roaring of his conch, makes no effort at all, the princes situated like tigers desire to see the cluster of jewels called Rukmiṇ ī situated on the mountain of King Bhī ṣ mā ka.

[123] tad evaṁ paryayam ā gatā yā ṁ maryā dā yā ṁ tā dṛ ś a-paryā yatā ṁ kā ś cid anyā ś ca dhanyā ḥ kanyā s tā m ā dhivinnā ṁ praṇ ayan pariṇ etā si | tā ś ca bhavantam antareṇ a na ś arī ra-sthitim anusareyuḥ iti |

When you break your resolve to marry then you will then marry other meritorious girls. Since they are your eternal consorts, they can live only with you as their husband.

[124] tatra satyabhā mā ṁ tā vat-pā ṇ au praṇ eṣ yasi, yatra jā mbavatī m api saṁ valayiṣ yasi, yatra ca jā mbavā n kukuda-mudaṁ lapsyate | tathā hi samā sena kathayiṣ yanti |

Among the others, first you will marry Satyabhā mā. Next you will marry Jambavatī. Jambavā n will become overjoyed in giving his decorated daughter to you. People will speak of this as follows.

prasene niḥ sene nija-sahajanau divya-maṇ i-bhā g-

gale siṁ ha-dhvaste racayad abhiś astaṁ harim asau |

yadā satrā jit-tarhy anumṛ tayamā ṇ o maṇ im amuṁ

sa kanyā mṛ kṣ endrā d alabhata sa tasmā d api punaḥ ||53||

When Prasena, brother of Satā jit, wearing a divine gem around his neck was killed by a lion, Satrā jit cursed Kṛ ṣ ṇ a. Searching for the gem Kṛ ṣ ṇ a obtained the daughter of the king of the apes.

[125] maṇ im anveṣ ṭ uṁ cira-rā trā ya kā ntā raṁ gate tu tvayi parama-kā nte punar nirdaratayā bhallū ka-daraṁ praviṣ ṭ e dvā rakā yā ṁ suṣ ṭ hu kaṣ ṭ am ā patiṣ yati | yataḥ —

yarhī tir bhavataḥ kṛ ṣ ṇ a tarhī tir na tu durlabhā |

akṣ ṇ o rī tistu lokā nā ṁ rī tir eva tadā matā ||54||

When in searching for the jewel you go on a difficult path for a long time and fearlessly enter the cave of Jambavā n. Great misfortune will fall on Dvā rakā.

O Kṛ ṣ ṇ a when you are absent, disturbance is not uncommon. It is accepted that people take tears as their nature at that time.

[126] prā ptā yā ṁ saratnā yā ṁ satyabhā mā yā ṁ ratnaṁ punaḥ svasminn arpite nā ragī tena satrā satrā jitey eva pratyarpayiṣ yasi |

When you obtain Satyabhā mā along with the gem, the jewel will be offered to you, but you will return the jewel to Satrā jit, getting the praise of all men.

[127] yadā ca pā ṇ ḍ avā nā m uddaṇ ḍ aṁ dā ha-vṛ ttam atathyaṁ kathyamā nam ā karṇ ya tū rṇ am eva hastinā puraṁ prasthitau bhaviṣ yathaḥ |

Hearing falsely that the Pā ṇ ḍ avas were killed in a burning house, you and Balarā ma will hasten to Hastinā pura.

[128] tadā garbhe suhitas tvad-ahitaḥ ś atadhanvā tu vā ṁ dū ragau manvā naḥ prā pta-ratnaṁ satrā jitaṁ sayatnaṁ sapatnavan nihatya ratnam apahṛ tya tac ca karṇ aṭ iriṭ irā kā riṇ am akrū raṁ pratyapahnutya jñ ā ti-hatyā -bhī tyā kuś asthalā d avagatya vidroṣ yati |

Thinking that you are far away your enemy Ś atadhanvā, performer of nefarious acts, will kill Satrā jit like an enemy and take the jewel. He will keep it with Akrū ra. He will then flee Dvā rakā because of killing a relative.

[129] atha svapuram ā gatya tad adhigatya tam evā nupaditayā nusṛ tya nihatya ca maṇ im asaṅ gatya paś cā d akrū rā t pratipatya svam abhi durjanā bhiś ā pam ā rjavā n mā rjayiṣ yasi |

Hearing this news while in Hastinā pura, you will return to Dvā rakā. Understanding that Ś atadhanvā did the killing, you will search him out and kill him. Not finding the jewel, you will later obtain the jewel from Akrū ra. In this way you will become free of crooked lies.

[130] kṛ ṣ ṇ aḥ svagatm uvā ca—

saṅ gaḥ kvā yaṁ vrajasthā nā ṁ mad-eka-prā ṇ atā -juṣ ā m |

kva vā yadū nā ṁ satrā jic-chatadhanvā di-ś ā linā m ||55||

Kṛ ṣ ṇ a said to himself:

Where is the association with the people of Vraja for whom I am their very life? What is the use of association with the Yadus who are praiseworthy with Satrā jit and Ś atadhanvā?

athavā —

bhaved yaḥ proṣ ya-pā pī yā ṁ s tasya kiṁ karma ś armadam |

yad yat karoti tatraiva snā tvā kā laka eva saḥ ||56||

Can a condemned person do any beneficial act? Whatever he does, even after bathing, he still remains impure.

[131] spaṣ ṭ aṁ cā caṣ ṭ a—kathā ntaraṁ prathyatā m | yad-anantaraṁ goṣ ṭ hasthā mamā nantarasthā bhaviṣ yanti |

He then spoke aloud. “Talk of something else, after which, I will go to Vraja. ”

[132] ṛ ṣ ir uvā ca—tad apy ā yā syati ś rū yatā m | atha bhavatā tā s tat-tad-upā yam upā yaṁ sateti varṇ yamā nam ā karṇ ya mṛ gayā yā ṁ parī tā ravi-duhitā ca tvā ṁ varī tā | etan nirvarṇ ya ca janā varṇ ayiṣ yanti |

Nā rada said:

You will return. Please listen. After having heard the stories of how you will marry many women, people will describe how you will marry Yamunā.

yathā —

sū rye jī vati tat-kanyā tam anā pṛ cchya paś yata |

svayaṁ vṛ tavatī kṛ ṣ ṇ aṁ varā kī kā nya-kanyakā ||57||

Though her father the sun was present, she did not ask him, but accepted Kṛ ṣ ṇ a as her husband on her own. See! Other girls are insignificant.

[133] atha rā jā dhidevyā nandinī ṁ mitravindā ṁ svayaṁ varaṇ ena bhavantam anuvindamā nā ṁ tatra bhrā tṛ bhyā ṁ vindā nuvindā bhyā ṁ nindyamā nā ṁ yuddhena vindamā naḥ pariṇ etā si |

You will obtain Midravindā, daughter of Rā jā dhidevī, in battle and marry her but her brothers Vinda and Anuvinda will criticize this marriage.

[134] kṛ ṣ ṇ a uvā ca—rā jā dhidevī khalv ā nakadundubher bhā ginī ti bhaṇ yate, satrā jid api gotrajatayā tarhi katham idaṁ loka-garhitam arhiṣ yati?

Kṛ ṣ ṇ a said “Rā jā dhidevī was the sister of Vasudeva and in the same gotra as Satrā jit. How can this despicable act be accepted? ”

[135] ṛ ṣ iḥ sa-hā sam uvā ca—rā jā dhidevyā iva ś rutakī rter api sutā ṁ bhadrā m upayaṁ syase |

Nā rada said with a smile “As with Rā jā dhidevī ’s daughter, you will marry Bhadrā the daughter of Ś rutakī rti, another sister of Vasudeva. ”

[136] kṛ ṣ ṇ aḥ sasaṅ koca-locanam uvā ca—tad api katham?

Kṛ ṣ ṇ a said with half-closed eyes “What was that? ”

[137] ṛ ṣ ir uvā ca—yā dava-prabhavā ṇ ā m ayam eva kula-krama-samā cā raḥ |

Nā rada said “This is the tradition in the Yadu dynasty. ”

[138] kṛ ṣ ṇ aḥ svagatam uvā ca—na khalv idaṁ jñ ā teyaṁ, kintu kā peyam eva | tathā pi bhadram evedam yasmā d anena sambandhena vraja-bandhavas tad idaṁ maṁ syante | nā sau teṣ ā ṁ gotratayā stotra-viṣ ayatā m ā tmani manyate, kintu gotrā nta-ramitā nā m asmā kam eva iti |

Kṛ ṣ ṇ a said to himself “This is not the conduct of family tradition but the conduct of monkeys. That is alright since the friends in Vraja will consider in relation to this topic that Kṛ ṣ ṇ a cannot be glorified for being in the family line Yadu because of this, whereas he can be glorified as a member of the cowherd dynasty. ”

[139] ṛ ṣ ir uvā ca—mitravindā m anu cedaṁ vandiṣ yante—

yathā rtha-nā mnā sā mnā tā mitravindā sva-bandhubhiḥ |

sva-mitraṁ vindamā nā yā tad-amitrā n nirā karot ||58||

Nā rada said:

People glorify Mitravindā as follows.

She was called Mitravindā because she attained Kṛ ṣ ṇ a as her friend (mitra) and destroyed Kṛ ṣ ṇ a’s enemies.

[140] bhadrā m anu varṇ ayiṣ yanti—

ś rutakī rtiḥ sutā -vyā jā t kī rtim eva vyajā yata |

kṛ ṣ ṇ a-sā tkṛ titaḥ sā tu bhadrā py ajani viś rutā ||59||

They describe Bhadrā as follows:

She was known as Bhadrā because as the daughter of Ś rutakī rti she increased Ś rutakī rti’s fame and offered herself to Kṛ ṣ ṇ a.

[141] atha nā gnajitī m apy udvakṣ yasi | yatra saptā nā ṁ vṛ ṣ abhā ṇ ā ṁ yugapad bandhaḥ khalu tat-pitrā paṇ a-bandhatayā sthā payiṣ yate | tatra ca—

yadā tvaṁ sapta-vṛ ṣ abhā n udditā n ā cariṣ yasi |

tadā tvad-gopatā ṁ smṛ tvā bā ṣ paṁ mokṣ yā mahe vayam ||60||

Then you will marry Nā gnajitī. Her father made as condition for marriage the binding of seven bulls.

When you bind the seven bulls I will remember your cowherd identity and shed tears.

[142] kṛ ṣ ṇ a uvā ca—hanta yuṣ mabhyam api rocate khalv iyaṁ mal-lī lā ?

Kṛ ṣ ṇ a said “Oh, you have a taste for these pastimes? ”

[143] ṛ ṣ ir uvā ca—ā stā m asmad-vā rtā | bā ḍ ham asmat-pitre’pi | yathā prā rthitaṁ tad bhū ri-bhā gyam [BhP 10. 14. 34] ity ā dinā | tatra ca yā kā pi tava preyasī lī lā, sā tu parama-ś reyasī | yat-sambandhena bhavan-mantra-dvayaṁ mantra-rā jatayā pracā ritam ā vā bhyā m |

Nā rada said “What to speak of me, my father Brahmā also has a taste for your pastimes. He will pray:

My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.

The pastimes with the gopī s are supreme. Both Brahmā and I have preached that the two mantras (ten syllable and eighteen syllable, glorifying Kṛ ṣ ṇ a with the gopī s) are the kings of mantras.

tathā hi—

nṛ po na hari-sevitā vyaya-kṛ tī na hary-arpakaḥ

kavir na hari-varṇ akaḥ ś rita-gurur na hary-ā ś ritaḥ |

guṇ ī na hari-tatparaḥ sarasa-dhī r na kṛ ṣ ṇ ā ś rayaḥ

sa na vraja-ramā nugaḥ sva-hṛ di sapta ś alyā ni me ||61||

The king who does not serve the Lord is not a king. He who does not give to the Lord is not really generous. The person who does not describe the Lord is not a poet. He who surrenders only to guru does not have the shelter of the Lord. He who does not take shelter of the Lord has no qualities. The person who does not follow the gopī s and the person who does not surrender to Kṛ ṣ ṇ a are not intelligent. These seven persons are like lances in my heart.

[144] kṛ ṣ ṇ aḥ svagatam uvā ca—sā dhī yā n mamā nubhavaḥ | sa tu na savā dhī bhavitum arhati | yataś ca na svā nubhava evā yam anubhā vaś ca | tan-mano nā nyathā manyasva iti |

Kṛ ṣ ṇ a said to himself “Realization of me is the highest. It cannot be repressed because the realization produces feelings of bliss. O mind! Do not think otherwise. ”

[145] spaṣ ṭ aṁ ca pṛ ṣ ṭ avā n—tatas tataḥ ?

He then asked aloud “What happens next? ”

[146] ṛ ṣ ir uvā ca—tad evaṁ kā vya-ś reṇ ī r iva nā nā -deś a-veś a-bhā ṣ ā -rasair eṇ ī dṛ ś aḥ pā ṇ aukṛ tya pū rva-pū rvavad rā ginī ṁ madrā dhipater api kanyā ṁ sanyā yatayā varyā ṁ bhā ryā -varyā ṁ kariṣ yasi | na kevalā sā, tā sā m adharā ḥ ṣ oḍ aś a-sahasra-parimā ṇ ā ś cā parā ḥ |

Nā rada said:

After marrying many women from various places, with various dress and languages you will marry the daughter of the king of Madra, best in qualities. Not only her, but younger than her, sixteen thousand other women.

[147] tatra madra-kanyā yā ḥ pariṇ aya-nyā yaṁ bhadram evaṁ varṇ ayiṣ yanti—

atyuccair bandha –vedhyā prakaṭ a-jhaṣ a-tanoś chedam ā karṇ ya paṇ yaṁ

kanyā yā madrapā tuḥ kṣ itipati-niyutā sā dhyam ekas tu paś cā t |

dū rā d ā gamya paś cā d api ca viluluve tā ṁ harir yaḥ sa paś cā d

bhū tvā tā n yuktam ā rdad yudhi tad api matā grī yatā tasya citrā ||62||

People will describe the auspiciousness of the marriage to the daughter of the Madra king.

The person who could pierce an unseen fish fixed in a high place would win the bride but the assembled princes could not do so. Arjuna came from afar, but when he could not perform the task, Kṛ ṣ ṇ a pierced the fish. Giving grief to the other princes, he fought suitably with them. He was accepted as the most astonishing.

[148] kanyā nā ṁ ṣ oḍ aś a-sahasrā ṇ y uddiś ya ca sahasra-vaktratā m eva devatā ḥ prā psyanti |

The devatā s will adopt a thousand mouths to describe the marriage to sixteen thousand maidens.

[149] tatra dig-darś anam, yathā —

atha naraka-nikā yyaṁ nā rakaṁ menire tā s

tad-adhikam api taṁ tu ś rī -harir manyate sma |

naraka-haraṇ a-nā mā py atra yatnā tiyatnaṁ

yad akṛ ta yad ihā sī d vyagratā -biddha-buddhiḥ ||63||

The general description is as follows:

The devatā s considered the house of Naraka to be hell but Kṛ ṣ ṇ a considered it superior to Naraka. Kṛ ṣ ṇ a made all efforts to fulfill the meaning of his name “killer of Naraka” because he had a strong desire to retrieve the earrings of Aditi.

[150] naraka-vadha-prakriyā ṁ caivaṁ varṇ ayiṣ yanti |

bhittvā durgā ṇ i kṛ ṣ ṇ aḥ sasuta-mura-yutaṁ bhaumam unmukhya rā jye

tat-putraṁ sthā payitvā sura-nara-duhitur bandhanā d ujjahā ra |

devā mbā -kuṇ ḍ alā dyo maṇ i-giri-varuṇ a-cchatram uddhṛ tya tac ca

pratyarpya kṣ udra-dhṣ ṭ aḥ saha maṇ i-giriṇ ā py agrahī t pā rijā tam ||64||

People will describe the killing of Naraka:

Smashing his fort, Kṛ ṣ ṇ a killed Naraka along with Mura and his sons, and establishing Naraka’s son as the king, he delivered the daughters of devatā s and kings from prison. Retrieving Aditi’s earrings and the umbrella of Varuṇ a along with a jeweled mountain, he returned them to their owners and then fought and defeated proud Indra and took the pā rijā ta tree along with the jeweled mountain.

[151] tad evaṁ tava svargastha-vighna-hantṛ tā ṁ tatra ca vṛ traghnaḥ kṛ taghnatā m avadhā ya vayam evaṁ manyā mahe |

tvā m arcanti yadā svargyā s tadā svargaḥ surā layaḥ |

tvā ṁ nā rcanti yadā svargyā s tadā svargaḥ surā layaḥ ||65||

Understanding that you remove the obstacles in Svarga and that Indra is ungrateful, we consider the following:

When the devatā s worship you, Svarga is known as the abode of devatā s (surā laya). When they do not worship you it is as impure as a wine shop (surā laya).

[152] yuktam eva tat—

ajanā ś am asau naṣ ṭ o jī vanā ś aṁ nanā ś a ca |

ū rdhva-ś oṣ aṁ sa cā ś uṣ yat kṛ ṣ ṇ a yas tvat-parā ṅ mukhaḥ ||66||

That is proper. O Kṛ ṣ ṇ a! The person who ignores you is destroyed like a sacrificial goat and dries up completely.

[153] kṛ ṣ ṇ a uvā ca—tatas tataḥ ?

Kṛ ṣ ṇ a said « When what will happen? »

[154] ṛ ṣ ir uvā ca—tad evaṁ tatra sarva-svā sthya-maya-gā rhasthya-caye pratiś vastanaṁ sphurad-upacaye sati suta-sampattir api matim atī tya pratyahaṁ pratoṣ yate | kiṁ bahunā, bhavadvad-varṣ a-ṣ aṭ kā n anantaram eva yauvana-prapañ catas teṣ ā m api prajā tā ḥ prajā s tā vaty eva diṣ ṭ e dṛ ṣ ṭ a-yauvanā bhaviṣ yanti | bhavā n punar ī dṛ ś atayā paraṁ nava-vayā ḥ sthā syati |

Nā rada said:

Performing healthy household life, your wealth, number of sons and intelligence will increase daily. What more can be said? After six years you appear to be youthful even with your extensive offspring. In this way you remain eternally young.

[155] tathā ca paurā ṇ ī vā ṇ ī —nā tidī rgheṇ a kā lena sa kā rṣ ṇ ī rū ḍ ha-yauvanaḥ [BhP 10. 55. 9] iti | tac ca kṛ ṣ ṇ aṁ matvā striyo hrī tā ḥ [BhP 10. 55. 28]iti ca |

Bhā gavatam says:

After a short time, this son of Kṛ ṣ ṇ a—Pradyumna—attained his full youth.

The women of the palace thought he was Lord Kṛ ṣ ṇ a when they saw his dark-blue complexion the color of a rain cloud.

[156] tatra ca kaimutyam idam avadhira-mā trā ṇ ā m anavadhikam avadhā na-nidhā na-pā trā yate |

This will be most astonishing. All who are not deaf will listen with undivided attention.

yathā —

tatra pravayaso’py ā san yuvā no’tibalaujasaḥ |

pibanto’kṣ air mukundasya mukhā mbhoja-sudhā ṁ muhuḥ || [BhP 10. 45. 19] iti

Even the most elderly inhabitants of the city appeared youthful, full of strength and vitality, for with their eyes they constantly drank the elixir of Lord Mukunda’s lotus face.

[157] etena ś rī mad-vraje tu tad-atiś ayā t sphuṭ am eva tad-atiś ayaḥ saṅ gamitaḥ |

Because of such conditions elsewhere, in Vraja the condition will be more so.

[158] kṛ ṣ ṇ a uvā ca—aho mahā tman! mahā n ayam atyayaḥ sampraty api duratyayaṁ duḥ kham arpayati | yat tā vad vilambaṁ tatrā valambitā smi | bhavatu, prakṛ taṁ prakriyatā m |

Kṛ ṣ ṇ a said “O great soul! This is a calamity. It is giving me great suffering. I will stay away from Vraja so long. Anyway, continue the story. ”

[159] ṛ ṣ ir uvā ca—ś ambareṇ a janmata eva dyumnavat tava gṛ hā d apahṛ tasya pradyumna-nā mnas tvat-putrasya samparā ye sambandhaṁ tad-dhanana-caritraṁ vicitratayā gā syanti,

Nā rada said:

Ś ambara will steal your child Pradyumna from your wealthy house just after his birth. People sing the story of how the demon is killed.

yathā —

kṛ ṣ ṇ e’pi dhṛ ṣ ṇ ag-bhavitā tra kaḥ pumā n

yas tu svayaṁ yoddhum amuṁ vrajiṣ yati |

yad adya jā taṁ khalu tasya jā takaṁ

hṛ tvā tato mṛ tyum avā pa ś ambaraḥ ||67||

Kṛ ṣ ṇ a will become perturbed. “Who will go to Ś ambara and fight? ” Stealing the child Pradyumna when he was just born, Ś ambara was killed because of the child.

[160] atha prā dyumnim anu cā mnā syanti—

ū ṣ ā ṁ bā ṇ asya kanyā ṁ rahasi gatam ananā niruddhaṁ niruddhaṁ

yuddhe buddhā tam etaṁ drutam abhigatavā n yudhyato’gryā n nihatya |

brahmā ṇ ḍ a-dhvaṁ sad-akṣ a-jvalana-vaha-mahā -ś ū la-bhṛ c-chū lapā ṇ iṁ

tat-pakṣ aṁ nirjayaṁ s tad-bhuja-balam alū nā d yas tu tatrā nyakaḥ kaḥ ||68||

They also praise Aniruddha.

Aniruddha approached Bā ṇ a’s daughter alone, and Bā ṇ a captured him after fighting. Understanding this, you go there, destroy soldiers fierce in battle, defeating Kā rtikeya and Ś iva, holding his huge trident whose fire destroys the universe. You cut off Bā ṇ a’s arms. Who else can show such prowess?

[161] kṛ ṣ ṇ a uvā ca—vismayaḥ khalv ayam | yad vismariṣ yā my eva vraja-vā rtā m |

Kṛ ṣ ṇ a said “This is most astonishing for I will forget about Vraja. ”

[162] ṛ ṣ ir uvā ca—na hi na hi | sā hi tavā hite manasi rā ga-mayī jā garū katā m eva parā m ā gamiṣ yati |

Nā rada said:

No, no. Those attractive topis of Vraja will be stored in your mind and will awaken later.

[163] hanta! yat khalu nirantaram antargatam, tat katham antargatam iva jā yeta | kintu pū rva-nirdiṣ ṭ aṁ gurv-anā diṣ ṭ atā paraṁ tasmin nirdiṣ ṭ i-viś liṣ ṭ im ā cariṣ yati |

Kṛ ṣ ṇ a said “Oh! How will those topics which are continually concealed become manifest? You previously said that Vasudeva and others would not permit me such remembrance. Later they will certainly make sure I do not. ”

[164] tadā ca kadā cana rā meṇ a saha rahasya-vā rtā tava vartiṣ yate | yatra sva-gamanam anā locya rā maḥ ś aś vad anuś ocya vrajasthā nā ṁ smṛ titaḥ pracyavamā na-bā ṣ pas tvayā ca tathā nuś ocatā procyamā nas tava sandeś aṁ praveś ayan mā thura-vraja-deś a-praveś aṁ gopa-veś am ā veś ya prā psyati | prā pya ca sa yathā kathā -viṣ ayas tathā samasya varṇ ayiṣ yati—

Nā rada said:

Sometimes you will secretly talk with Balarā ma about Vraja. Seeing that you do not go, Balarā ma will weep while remembering the people of Vraja. He will discuss with you, lament and then, in order to deliver your message to them, he will dress as a cowherd and enter Vraja. His conversation after going there is described.

vrajasthā nā ṁ rā maḥ sva-sahaja-viyogā rciṣ i hareḥ

purā satyaṁ jajñ e punar iha tu jā taḥ sukha-kṛ tī |

yatas teṣ ā ṁ jvā lā ṁ sphurad amṛ ta-vā cā praś amayaṁ s

tadī yā ṁ sphū rtiṁ dṛ g-viṣ ayam iva cakre sva-balataḥ ||69||

The inhabitants of Vraja were burning in separation from Kṛ ṣ ṇ a. Balarā ma made them happy by fulfilling Kṛ ṣ ṇ a’s previous promise to return, for by his sweet words he extinghuished the fire and by his inconceivable power, made Kṛ ṣ ṇ a visible to them.

[165] kim anyad vā vinyasitavyam | tena tathā te nanditā yathā sarve’pi svayaṁ saparva-prā yatayā taṁ prā rthayā mā suḥ |

What else should be arranged? He gave them such joy that all prayed to him for many festivals.

[166] tad-upabhoga-tṛ ṣ ṇ ayā cira-pā lita-sukumā ra-kaumā ra-kusumā nā ṁ sura-vallī -samatā -suṣ amā ṇ ā m iva labdha-cara-tadī ya-saṁ ś leṣ ā ṇ ā m ā bhī ra-kumā rī -viś eṣ ā ṇ ā m aṅ gī kā rā ya |

Certain young gopī s, beautiful as desire creepers who had saved tender young flowers, who had embraced him previously, with a desire for enjoyment, will request that he accept them in marriage.

[167] ś rī mā n baladevaś ca yathā vad eva tathā valayā mā sa | valayitvā ca vrajaṁ prati pravalitā nujā gamana-viś vā saḥ sva-preyasī r ihaiva vihā ya dvā rakā m api niś cinta iva caliṣ yati | ā gatya ca dvā rakā ṁ tvā m api sā ntvayiṣ yati | yathā -kartavyā vaś eṣ aṁ vidhā ya vraja-ś leṣ am avā psyati |

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